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, with benghazi, with so many dictators, they were supporting them because it suit at that time the strategic interests and the economic interests. so the point for me was to deal with this and to be very cautious with wording. i was not buying from the very beginning this perception, oh, it's the arab spring, these are revolutions. i started by saying let us be cautiously optimistic. something is happening which is great. and what is great is what i call in the book and in the title the awakening. and the awakening is the awakening of the arab mind and the intellectual revolution with people understanding, yes, it's possible to get rid of dictators, it's possible to change the country. this is irreversible. that cannot be chaingd. and this is something which is a legacy, a shift which is very promising for the now and for the future. now to speak about revolutions that are achieved and i don't know, i still don't know. so i don't know today if what is happening in egypt is an unfinished or an unachieved revolution. i don't know what is happening with what is happening in tunisia that we are,
, you know, just said the day before, we're going to cue the people in benghazi, and when gadhafi says i'm going to kill, he's going to kill. he was going to kill. what we have to do -- i work for a no-fly zone, but i wanted to be asked to do something, and i think that today in syria, it's very, very, very, very disappointed to see we're not doing anything. agree to disagree on this and let it to be the way it is with syria. i'm not saying we have to be passive, but we have to be respectful. we have to know with whom we -- we should not intervene only to protect our interests. in libya, it was quite clear this was a deal between the united states and france, and i think in syria, we have to care about the people who are being killed and not only about the interests, which i think is the case today. >> i'm a journalist from egypt visiting dc and returning back again to cover the dilemma between the polarization between islamists and civil or secular powers. you said that islam's in egypt say they want or seek for civil state, religious or islamic background, and this is not the case. do
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